The sick-man's Couch. A SERMON PREACHED BEFORE THE MOST noble Prince Henry at Greenwich, March 12. Ann. 1604.  
By Thomas Playfere professor of Divinity for the Lady Margaret in Cambridge.  
PRINTED BY JOHN LEGAT, Printer to the University of Cambridge. 1605. And are to be sold in Paul's Church yard at the sign of the Crown by Simon Waterson.   

TO THE RIGHT Honourable my very good Lord, Sir Edward Denny, Knight, Baron of Waltham, grace and peace.  
RIght Honourable, being appointed to preach the last Lent, I delivered so much as filled up the ordinary time of an hour. But that was scarce half this sermon. I uttered no more, to avoid the offence of the hearer; I write no less, to procure the profit of the reader. For as tediousness without regard of due time, especially in so high a presence, soonest offendeth: so fullness, where the reader may peruse more or less at his pleasure and leisure, best of all edifieth. Therefore I thought good in publishing this sermon rather to enlarge it to the comprehension I had conceived and meditated in my mind, then to scant it according to that strict compass of time which I was tied to in the pulpit. For by this means all that will vouchsafe to look into it may make their profit thereby. They which were present by viewing the whole, whereas they heard but half: they which were absent, by having the preachers meaning, though they be unacquainted with his affection. And yet perhaps it may please God to bless this poor excercise to divers heavenly minded men in such sort, as they may take occasion by some things here intimated, not only to conceive more than they find directly specified, but also to be more diumely inspired and sweetly affected, than it pleased God to vouchsafe me of his grace, either at the preaching or penning of it. Howsoever, seeing this discourse exhorteth principally to repentance and patience in the time of sickness, and to a preparation of ourselves by a good life unto a happy death, which is a doctrine most necessary in this great mortality, that hath lately been, & is yet feared: especially also for that the greater part of it I never preached any where, but only penned in my study, I thought myself so far bound in duty to this blessed church wherein we live, as not to hide it in a napkin, but according to the Apostles rule, if I have found comfort myself by some meditations here opened, then to comfort them that are afflicted by the same comfort wherewith we ourselves have been comforted of God. And bethinking me of one under whose protection it might pass in public, I thought best to make bold with your Lordship. For though all sorts peradventure may be fitted with some thing or other in this plain sermon, which they may make use of, yet those I am sure will con me most thanks for my wellmeaning endeavour, which have had most experience and trial of God's loving mercy in this kind. Now your good Lordship having been delivered more than once or twice from dangerous sickness, have learned such patience, such meekness, such unfeigned repentance, such true mortification, such assurance of God's love, such confidence in Christ, such other good virtues of a right sanctified spirit, by this fatherly visitation of the Lord which is not wanting even oftentimes to his dearest children, as you could never have learned, at leastwise in the same measure, in health. Besides, I have been so especially beholding to your Honour, even since you were first of S. john's college, that I could not satisfy myself with the inward duty and thankfulness towards you which I have ever faithfully laid up in my breast, except I also showed the same by some such outward testimony, as might clear me to you and the world of ungratfulnes. Wherefore I do so presume to dedicate this small labour to your good acceptance, as withal I heartily desire all those that shall receive edisication thereby, to pray together with me for the continuance of your lordships good health and welfare, that long you may even in this world enjoy this your late honourable addition, and all other good gifts of God, and favours of our gracious sovereign, to the benefit of this Church, and commonwealth. From Cambridge the 28. of june, 1605.  
Your Lordships ever to command, THOMAS PLAYFERE.  
The quotations in the margin with figures, were, or should have been, delivered at the preaching: the rest with letters, are only for the printing.   

THE Sick-man's Couch.  Psalm. 6. v. 6. 
I water my couch with my tears.  
NOthing is more delightsome than the service of God, and love of virtue: nothing more full of grief and sorrow, than sin. God's commandments are not heavy 
a 1. joh. 5.3. : yea his yoke is easy, and his burden light 
b Matth. 11.30. . On the other side, how deeply sin woundeth the very conscience, the heathen Orator confesseth, saying, I will not buy repentance so dear 
c Non emam tanti poenitere. Demosth. . Agreeable to that of the Apostle, What fruit have you of those things, whereof you are now ashamed? For the end of those things is death 
d Rom. 6.21. . Look how the Israelites wearied themselves in clay and brick, without any profit or reward; nay when they had done there very best, they were by Pharaos' taskmasters well beaten for their pains 
e Exod. 5.14. : even so the world, the flesh, the devil, as rigorous taskmasters incite men to sin, but all the reward they yield them, is only mortal and immortal grief. And as the sea roareth and foameth, and never is at rest 
f Esa. 57.20. ; after the same sort, the wicked are like the raging sea, foaming out their own shame 
g Epist. jud. 13. , and never rest, till having made shipwreck of faith 
h 1. Tim. 6.9. , they be drowned in perdition and destruction. They which worship the beast, have no rest day nor night 
1 Revel. 14.11. . Now what beast so cruel as sin? which not only killeth the body, as a beast doth, but slayeth the soul 
i Sapien. 1.11. , yea it destroyeth both body and soul in hell 
k Matth. 10.20. . Therefore this indeed is the beast, which depriveth all those that serve it, of liberty and rest. Of whom the Prophet jeremy writeth thus; 
2 jer. 9.5.  They have taught their tongues to speak lies, and they take great pains to do wickedly.  
This, holy King David had good experience of. Namely, that in sin, there is nothing but sorrows and pains. For lying here sick in his bed 
l Hereupon I entitle this sermon, The sick-man's couch. , and feeling this same sickness to be a stroke of God's heavy hand for his offence, he cries God heartily mercy, and says, Have mercy upon me, O Lord, for I am weak: O Lord, heal me, for my bones are vexed. My soul also is sore troubled, but Lord, how long wilt thou delay? Now that his soul is sore troubled, he proveth in this present verse; I am weary of my groan, every night I wash my bed, and water my couch with my tears. The soul must needs be sore troubled, which is so grievously tormented. Especially in the words of my text, by three notable amplifications, he showeth how serious and sincere his repentance is. First, says he, Not only I wash, but also I water: secondly, Not only my bed, but also my couch: thirdly, Not only with my groanings, but also with my tears. I water my couch with my tears.  
These will be very godly and ghostly meditations. The rather, in this time of lent. Only the worst, I doubt, will be mine. For that having discoursed at large of this doctrine else where 
m In the sermon entitled, The mean in mourning. , I can not now cull out the choicest matter, but must be fain to gather together such fragments as were then left. I water my couch with my tears.  
The first amplification is in this word, I water. Not only I wash, but also I water. The faithful sheep of the great shepherd, go up from the washing-place every one bringing forth twins, and none barren among them 
3 Cant. 4.2. . For so Jacob's sheep having conceived at the watering-troughs, brought forth strong and particoloured lambs 
n Gen. 30.38. . David likewise, who before had erred and strayed like a lost sheep 
o Psal. 119. ult. , making here his bed a washing-place, by so much the less is barren in obedience, by how much the more he is fruitful in repentance. In Salomon's temple stood ten cauldrons of brass, to wash the flesh of those beasts, which were to be sacrificed on the altar 
p 1. Reg. 7.38. . Salomon's father, maketh a water of his tears, a cauldron of his bed, an alter of his heart, a sacrifice, not of the flesh of unreasonable beasts, but of his own body, a living sacrifice, which is his reasonable serving of God 
q Rom. 12.1. . Now the Hebrew word 
4 Askch.  here used, signifies properly, To cause to swim, which is more, then simply to wash. And thus the Geneva translation readeth it, I cause my bed every night to swim. So that as the priests used to swim in the molten Sea 
5 1 Reg. 7.47. , that they might be pure & clean, against they performed the holy rites and services of the temple: in like manner the princely prophet washeth his bed, yea he swimmeth in his bed, or rather he causeth his bed to swim in tears, as in a sea of grief and penitent sorrow, for his sin. Neither were this so much to be wondered at, but that he frames the amplification thus; Not only I wash, but also I water. Watering in scripture is attributed to sundry things. The holy ghost watereth. Except a man be borne again of water, and of the holy Ghost 
r john. 3.5. . Because the holy ghost purgeth and cleanseth like water. The word watereth. Paul planteth, Apollo watereth, but God giveth the increase 
s 1. Cor. 3.6. . Baptism watereth. Which was prefigured in the water of Noah's flood 
t 1 Peter. 3.21. , and more plainly in the water that came out of Christ's side 
u john. 19 34. . Repentance watereth. As in this place; I water my couch with my tears. Out of Eden went a river to water the garden 
6 Gen. 2.10. : but David's eyes gush out many rivers of water 
x Psal. 119.130. , to water his couch with his tears. As in Sicilia there is a fountain called Fons Solis, out of which at midday when the sun is nearest floweth cold water, at midnight when the Sun is farthest off, floweth hot water 
y Pomponius Mela. : so the Patriarch David's head is full of water 
z jerem. 9.1. , and his eyes a fountain of tears, who when he enjoyed his health, as the warm sunshine, was cold in confessing his sins, but being now visited with sickness his reins chastising him in the night season 
a Psal. 16.7. , is so sore troubled, and withal so hot and so fervent, that every night he washeth his bed, and watereth, nay even melteth his couch with tears. For this Hebrew word 
7 Amseh. , is diversely translated also as well as the other. The best learned interpreters 
b Bucerus: Tremellius: & alii.  translate it Liquefacio, I melt. And then the meaning is, I water my couch so thoroughly that I make it melt with my tears. We see ice and snow swim a while in the water, but anon after they melt away: right so the holy king's heart in the midst of his breast is even as melting wax 
c Psal. 22.14. , yea his very couch being rensed and steeped in tears, melteth away as snow before the sun. Neither yet doth he think himself clean enough for all this, but still bewailing his offence, he says with blessed job, 
8 job. 9.30.  Though I wash myself with snow-water, and purge my hands most clean, yet shalt thou plunge me in the pit, and mine own clothes shall make me filthy.  
Hence we may learn two special points for our instruction. One is, that our repentance must be continual. For the Psalmist having said before, 
9 Laboraviin gemitu meo.  I have been weary of my groanings, adds here at the last, 
10 Stratum meum rigab●. vulg.  I will water my couch with my tears. I have been weary, and, I will be weary: or, I have watered, and I will water; implies a perpetuity of repentance. We read it commonly in the Psalm thus; The mouth of all wickedness shall be stopped 
a Psal. 107.42. . Which is true, first in this life. Where seeing before their eyes so many examples of God's providence and protection over his children, if they will not praise him, yet they shall be enforced, will they nill they, at leastwise to hold their peace, and not blaspheme him. Then at the day of judgement. For that guest, who when the king asked him, why he wanted a wedding garment, was altogether speechless 
b Mat. 22.12. , though he be but one yet is a pattern of all, and showeth what a pitiful case all the wicked shall be in at that day, when their mouths shall be stopped, having not a word to say for themselves. But it might as well out of the original be translated thus; 
c Kaphetzah. Hebr. Ithcassemath. Chald. Omnis iniquilas contrahit os suum. Muscul. Oppilabit: in margin, Oppilavit. Vulg.  The mouth of all wickedness is stopped. For foolish men are plagued for their offences, and because of their iniquities 
d Vers. 17. . Because they rebel against the words of the Lord, and lightly regard the council of the most high 
e Vers. 11. . Therefore many times their fruitful land maketh he barren for the wickedness of them that dwell therein 
f Vers. 34. . Yet so foolish are they, that they will not once open their mouth to confess, either their own wickedness, or God's goodness. Their mouths are so stopped, that they will neither cry to the Lord in their trouble, that so they may be delivered from their distress, nor yet when they are delivered, praise the Lord for his goodness, and declare the wonders that he doth for the children of men. The stopping of their mouth them, is a double, both sin in them, and punishment to them. A double sin, because they open it not, to cry unto the Lord for deliverance, or to rejoice in the Lord, and to praise him after deliverance. A double punishment, because for their not praising God, their mouths shall be so stopped that yet they shall not blaspheme him; and for their not dispraising themselves, and confessing their sins, and repenting, and crying to God for pardon, they shall have nothing, though they would never so fain, at the last to say for themselves. Whereby we see that wicked men's mouths shall be stopped, because they have been stopped. Seeing if they had been open in this life to accuse their own selves for their sins, than they should be open also at the day of judgement, being excused by the Lord. But, because they have been stopped here to cover their sin, therefore they shall be stopped hereafter to discover their shame. Now if the wicked shall have hard hap hereafter, when their mouths shall be stopped, because they have had hard hearts here, where their mouths have been stopped: then consequently, the godly must at no time stop, either their mouths from confessing, or their eyes from bewailing their sins. Tertullian 
14 de Poenitentiâ. In fine.  saith of himself, that he is 
15 Omnium notarum peccator.  a notorious sinner 
16 Et nulli rei nisi poenitentiae natus. , and borne for nothing but for repentance. He that is Omnium notarum peccator, soiled with every sin, must be Omnium horarum poenitens, ass●y●ed every hour of his sin. And he that is b●●ne for nothing but for repentance, must practise repentance as long as he lives in this world, into which he is borne. Not, says Hilary 
17 In Psal. 135. Quod peccandum semper sit, v●semper si● confitendum. , as though we should continually sin, that we might continually repent 
18 Sed quia peccati veteris & antiqui utilis sit ind●f●ssa co●fessio. , but because it is very behooveful for us, that that sin, which we know well is already released by the Lord, should yet still be confessed by us. For by this means, the merits of Christ are continually imputed unto us, which we by our sins had justly deserved to be deprived of. And moreover, though in some sort we be sure of pardon already, yet the daily exercise of true repentance maketh our vocation and election more and more sure unto us 
e 2 Pet. 1.10. . In this sense the Psalmist says again 
19 Psalm. 32.5. Notum faciam, non abscondi. , I will acknowledge my sin, & mine iniquity I have not hid. I have not stopped my mouth, and I will not stop my mouth: I have not hid mine iniquity, & I will not hide mine iniquity; a continual repentance. As it is here also, I have been weary, and I will be weary; I have watered, and I will water: I water my couch with my tears.  
The other point which we may hence learn is this, That our repentance must always be joined with a purpose of new obedience. I have been weary of my groanings, says he. That he is sure of, and that is past. But though he have been weary, yet indeed he is not weary, seeing he purposeth twice as much as he hath performed. For for one performance Laboravi, that is past, here are two purposes, Lavabo and Rigabo, that are to come. I have done it already, says he, so so: but if I live longer, I will do it oftener, and better. I will wash my bed, and I will water my couch with my tears. So that the greatest righteousness of the saints in this life, consisteth rather in a daily deploring of their sins, & in a faithful purpose to amend, then in any eminent and absolute perfection 
f Nostra justitia tanta est in hac vitâ, ut po●ius Peccatorum remissione cons●●t, quam perfec●ione Virtutum. August. de Civit. Dei. l. 19 c. 27 . Not that we ought to serve God by halves as it were, with purposes & intents, but that hereby the unperfitnes of our obedience may appear, which though it be as much as we can do considering the weakness of our ability, yet it is not half so much as we ought to do, considering the excellency of God's law. Wherefore I show now, not what should be, but what is, because the best obedience of ours that is, is not so much as the least part of that which should be. hearken I pray you attentively to that which S. Paul writeth 
20 Rom. 7.19. ; To will is present with me: but I find no means to perform that which is good. For the good which I would do, that do I not: but the evil which I would not do, that do I. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. Where the Apostle plainly distinguisheth between these two, to will good, and to perform good. And the one he saith is present with him, but the other he can no where find. Now if so chosen a vessel 
g Acts. 9.15. , will much more good, than he can perform, then questionless we that are far inferior, please God, rather by a willing purpose to do good, then by any full performance of that which we purpose. Again, whereas he says; If I do that I would not, it is no more I that do it, but sin that dwelleth in me; he meaneth not to excuse or extenuate his fault any way, but to show, that the principal scope and intent of his heart is to serve the law of God, howsoever contrary to his intent by the violence of his flesh, he be drawn to serve sin. And therefore he says, The good which I would, that do I not; but the evil which I would not, that do I. Insinuating hereby, that the regenerate man, being not wholly flesh nor wholly spirit, but partly flesh and partly spirit, as he is spirit would do that good, which as he is flesh he doth not, & as he is flesh doth that evil, which as he is spirit, he would not. Which makes him also say, 
21 Act. 24.16.  Studeo, I study, or I endeavour myself to have alway a clear conscience, toward God and man. He speaketh not of his Apostleship, in which he was immediately inspired, and continually directed by the spirit. For touching that he says elsewhere 
22 Nihil mihi conscius sum. , I am guilty to myself of nothing 
h 1. Cor. 4.4. . But out of the compass of his Apostolical calling, he dares not warrant, that he hath a clear conscience every manner of way, but only that he studieth or endeavoureth to have a clear conscience. So his fellowe-disciple Barnabas exhorteth them of Antioch that with purpose of heart, they would cleave unto the Lord 
23 Act. 11.23. . For as long as we live in this tabernacle, sin cleaveth so fast to us 
i Hebr. 12.1. , that we can not constantly cleave unto the Lord 
k 1. Cor. 7.35. . Notwithstanding at least wise in purpose of heart it is good for us to shake off all sin, & only to hold us fast unto god 
l Psalm. 73.28. . But this our prophet, even in one psalm, to wit the hundred and nineteenth, affordeth us many pregnant testimonies to this truth. 
24 112. Vers.  I have applied my heart to fulfil thy statutes always, even unto the end. Though he can not fulfil gods law as well as he would, yet as hard as he possibly can he plies it, & applies his heart to it 
25 57 Vers. . O Lord thou art my portion, I have determined to keep thy words. Mark ye this. He can not say, he hath ever kept the word of god in deed, but yet because his heart's desire is earnestly bend that way, he says; I have determined to keep thy words. 
26 106. Vers.  I have sworn and am steadfastly resolved, to keep thy righteous judgements. O loving heart to God O loathing heart to his sins! O zealous, O fiery words! I have sworn & am steadfastly resolved to keep thy righteous judgements. jurani & Statui. This juror having sworn himself to gods statutes to keep them, yet is the foreman of the quest to give in a verdict against his own self, that he hath not kept them. So that David's Statuo is all one with Paul's Studeo. And therefore though we may perhaps, and, alas, do daily (god forgive us) transgress these righteous judgements, yet our holy oath, our solemn vow, our assured promise, our steadfast resolution, is, I hope, I am sure aught to be, to the contrary. For after our first conversion & unfeigned repentance, as we can never satisfy god, so we must never satisfy ourselves. Seeing the best thing that is in us, is no great performance of any good, god wot, but only a ready will to do good: a studious endeavour to have a clear conscience: a purpose of the heart to cleave unto the lord: an applying of the heart, to fulfil gods statutes: a settled determination to keep gods words: a steadfast resolution to keep gods righteous judgements. As we may see in this place. Laboravi, I have been weary of my groanings. That's true. I but I purpose to do much more hereafter. Lavabo and Rigabo. I will wash my bed, and I will water my couch. I water my couch with my tears.  
The second amplification is in the word, my couch. Not only my bed, but also my couch. The bed is a place of rest. Especially that flourishing bed 
27 Floridus lectulus. Can. 1.15. , wherein the heavenly husband giveth his well-beloved sleep 
m Psal. 127.3. . Yet as the darkness is no darkness to god, but day and night are both alike to him: 
n Psal. 139.12.  so the bed is no bed to David, but in it and out of it, to him are all one. Therefore he may well complain with poor afflicted job 
28 job. 7.15. ; when I say, my couch shall relieve me, and my bed shall bring comfort in my meditation, than fearest thou me with dreams, and astonishest me with visions. Now the fearfulst vision of all, which most astonishes him, and holds his eyes waking 
o Psal. 88.9. , and enforces him to wash his bed with his tears, is the horrible sight & grievous remembrance of his sins. Nevertheless the amplification is much enlarged by that he says, Not only my bed, but also my couch. For there is as I take it, a double difference between these two. First, a bed is to sleep in by night: a couch is to sleep upon in the day time. As Mephibosheth at noon in the heat of the day slept upon a couch. 
p 2. Sam. 4.5.  And David in the afternnoone rose from sleeping on his couch 
q 2 Sam. 11.2. , when he first saw Vriah's wife. Then again, a bed is standing & higher: a couch is like a pallet, either upon the bare flower, or else very near it. As in Salomon's bedchamber, 
r Can 3.10.  the bed was of gold, the couch, whereby he stepped up to his bed, of purple 
29 Recli. at●rium a●r●um, Asce●sus purpureus. . David also saith, 
s Psal. 132.3.  I will not climb up into the bed of my couch 
30 Non asiendam in lectum strati m●i. ; as much to say as, into that bed, to which I ascend by a pallet or couch. So that his soul no question was sore troubled, when as lying sick in bed he wept so abundantly, that with his tears, not only he washed his bed wherein he himself lay, but watered his couch also, which couch lay beneath or beside his bed. That precious ointment was sure very liquid, which did run down from Aaron's head to the skirts of his garments. 
t Psal. 133.2.  That current of tears was very swift, which streaming from Mary magdalen's face was sufficient to wash Christ's feet 
u Luc. 7 38. . That bloody sweat was very painful, 
31 Luc. 22.44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which bathed our Lord's body all over, and beside trickled down ˣ to the ground. Axa requested her father Caleb to give her a blessing. For saith she, thou hast given me the south country, give me also springs of water. And he gave her 
32 josua 15.19. Irriguum superius, & irriguii inferius.  the springs above, and the springs beneath. This same blessing and gift David likewise had here obtained of God. For his washed bed was a spring above, and his watered couch a spring beneath. Even as the ointment, upon Aaron's head was a spring above, upon the skirts of his garments a spring beneath: and the tears, upon Mary's face were a spring above, upon Christ's feet a spring beneath: and the sweat, upon our Lord's body was a spring above, upon the ground a spring beneath. So here, I say, is, irriguum superius, and irriguum inferius, a spring above, and a spring beneath: I wash my bed, and water my couch with my tears.  
Hence we may learn one very excellent good lesson. That we ought in the same kind and sort as we have sinned, if it be possible, to make some part of amends for our sin. David had heinously transgressed against God upon his couch, where he committed adultery. Therefore that in the self same place, where before he had been overcome by the devil, he might erect an eternal monument of his victory and triumph over the devil, he says here; I water my couch with my tears. In the very same couch God is as highly now honoured, as he was before offended. Because David did before pollute it by adultery, but now he doth sanctify it by repentance. So the Israelites 
33 Exod. 35.22. , once plucked off their earrings to make a golden calf: but anon after, repenting them, they offered their earrings to the building of the temple. And so with the same jewels, wherewith they did erect Idolatry, now they maintain God's service. Zacheus 
34 Luc. 19.8.  being a Publican, no doubt got much of his goods by plain bribery and extortion: but not long after, he restored all again fourfold, and spent of his wealth very frankly and bountifully to give Christ a friendly welcome, and kind entertainment in his house. That sinful woman 
35 Luc. 7.38. , of whom I spoke even now, never took half so much delight in enticing her lovers with her beautiful locks, as now she is glad with all her heart to wipe the very feet of our Saviour with them. A worthy example of this we have in our own stories. Archbishop Cranmer 
y See Master Fox his book of Martyr's.  of blessed memory, could never satisfy his conscience after his recantation, till he had burnt that hand to ashes which subscribed. And so he took a holy revenge of himself, as S. Paul willeth us 
z 2. Cor. 7.11. , by suffering in a manner two martyrdoms, one after the other. One, which he put himself to, by burning first his right hand: the other, which the Papists put him to, by burning afterward his whole body. And so that constant and faithful right-hand of his, never so much dishonoured God by his subscription with ink to the bill, as it did honour God by his inscription with blood in the fire. The Apostles words are general, 
a Rom. 6.19.  As you have given your members servants to uncleanness to commit iniquity, so now give your members servants unto righteousness in holiness. Even as the Israelites gave their jewels, and Zacheus gave his goods: and Marie gave her haite: and Cranmer gave his hand. Yet we read 
b Eusebius Histo. Eccles. l. 6. cap. 8.  that Origen made himself an Eunuch: Democritus put out his own eyes: Crates cast his money into the sea: Thracius cut down all his vines. David did not so. He kept the same couch still, and only changed his mind. As for Origen, strange it is, that perverting so many other places by allegories, only he should pervert one place by not admitting an allegory. For our Lord commanding to cut off the foot, or any part of the body which offendeth us 
c Marc. 9.47. , doth not mean we should cut it off with a knife, but with a holy and a mortified life. Therefore Origen was justly punished, by using too little diligence, where there was great need, because he used to great diligence where there was little need 
d 
I●a evemit, ut cúm aliquid ubi non oportet adhibetur, illic ubi oportet negligatur.  
Tertul. libro de Poeniten. initio.  . How much better did joseph, 
e Gen. 39.10.  who being assaulted by Putiphars' wife, did not any way maim himself, but still kept his body undefiled as the temple of the holy ghost? And so pleased God, as well then in chaste single-life, as in chaste matrimony afterwards. What should I say of Democritus, who was blinded before he was blind? Tertullian writeth thus of him, 
36 In Apolog. c. 45. Democritus excoecando scipsum incontinentiam emendatione prófitetur.  Democritus putting out his own eyes, doth by that very remedy which he useth against incontinency, profess the greatest incontinency of all. 
37 At Christianus salvis oculis ●oeminá vid●t, animo adversus libidines caecus est.  But a Christian need not put out his eyes for fear of seeing a woman: for howsoever his bodily eye see, yet still his heart is blind against all unlawful desires. Here Tertullian useth two very pithy and grave reasons. One is this; The putting out of the eyes is not a bridle to restrain incontinency, but rather a mark to descry it. For he that doth so, in a manner openly confesseth, concupiscence so reigneth in him 
f Rom. 6.12. , that he can by no kind of means resist it, but by a violent boring out of his own eyes. The other is this; The fault is not in the eye, but in the heart. Therefore to put out the eye, is to make clean but the outside of the platter 
g Luc. 11.39. . For if the affection of the heart be well ordered, the sight of the eye need not be feared. Just Let every day seeing the unlawful deeds of the Sodomites 
h 2. Pet. 2.8. , was grieved with it, but not endangered by it For he said no doubt with holy job, 
i job. 31.1.  I have made a covenant with mine eyes, not to look upon a maid. Now Crates The banus was not well advised neither, who did cast his money into the sea, saying, 
38 Ego m●rg● vos, ne ipse mergar à vobi●.  Nay sure I will drown you first in the sea, rather than you should drown in me in covetousness & care. Lactantius reasoneth with him thus, 
39 Institut. l. 3. c. 23. Si tantus pecu●iae contemptus est, fac illam beneficium, fachumanitatem, largire pauperibus.  If thou contemn money so much, then do good with it, show thy liberality by it, bestow it on the poor. 
40 Potes● hoc quod perditurus es multis succurrere, nefame, aut siti, aut nuditate moriantur.  This money that thou art ready to cast into the sea, might relieve a great many, that they perish not, by hunger, or thirst, or nakedness. The sum of his argument is this; Every Crates must not look to be Polycrates. Or so happily to get his money again, as he got his ring again. Therefore, that man cares not for money; not which flings it away, but which spends it well: not which employs it to no use, but which employs it to a good use: not which casts it into the waters, where he is like never to see it again, but which casts it upon the waters 
k Super aequas. Ecclesiastes 11.1. , where the poor shall find it. For so Abraham being very rich, laid out his substance for the most part in hospitality. He used to sit at his tent door, under the oak of Mambre, just about dinner time 
l Genes. 18.1. , to see what strangers passed by, that he might bring them in with him to his table. Thus must we (most Honourable, and blessed Christian brethren) thus must we, I say, make us friends of the unrighteous Mammon 
m Luc. 16.9. , that every way we may glorify God, with our souls, with our bodies, with our substance and goods. Lastly Thracius, of whom Aulus Gellius writeth 
n Noctium Attica. l. 19 cap. 13. Homo miser vites suas sibi omnes detruncat. , was, for any thing that I can see, even at that time most of all drunken, when he cut down all his vines, lest he should be drunken. For he that so foolishly did cut down all his own vines, by the same reason, if all the vines in the world had been his own, would have cut them all down. Howbeit, if every thing must be taken away that may be abused, then away with the name of God, away with the word of God, away with all good things that are. Therefore we can not allow this devise of Thracius, but we must disallow S. Paul's advise to Timothy 
o 1. Timo. 6.23. Modico vino utcre. Vulg. ; Use a little wine for thy stomachs sake, and thine often infirmities. For if all vines were cut down, where should Timothy get a little wine? Wherefore he holdeth a good mean between two extremities. To be drunken, is one extremity: to cut down all the vines, is another extremity. But Timothy keeping the right mean, useth wine, lest all the vines should be cut down: and yet but a little wine, lest he should be drunken. He useth wine, to help his infirmity, and yet but a little wine to avoid superfluity. And he puts the modicum before the vinum, the little before the wine, as S. Bernard noteth 
p Omnes rum ex qu● monachisumu infirmum stom●chum habemus & tam necessari▪ Apostoli de utendo vino consilium meritò non negligimus: modico tamen, quod ille praemisit, nescio cur praetermisso. In Apologia ad Gulielmum Abbatem. 〈◊〉 sus finem. ●●csi discreet; vinum Apostolus admittit, monachus immittit: modicum, Apostolus praemittit, monachus praetermittit. . Because of two extremities, drunkenness, and dryness; that he knows to be the greater, this to be the lesser. Therefore he is not so desirous to drink wine, that his stomach may be strengthened, as he is careful to drink but a little wine, lest his head should be weakened. To conclude then; David dealeth not so with his couch, as Origen did with his body: as Democritus did with his eyes: as Crates did with his money: as Thracius did with his vines; No such matter: but chose; Even as joseph with that same body did raise up himself a holy seed, wherewith others commit uncleanness: and Lot, with those same eyes did lament the sins of his people, wherewith others allure and are alured to lightness: and Abraham with that same money did entertain strangers, wherewith others are cast away when they have cast it away about nothing: and Timothy with those same wines did help his digestion, wherewith others overwhelm their nature: so David in that very same couch, wherein many commit folly, and wherein once he himself also had been as much overseen as any other, doth now offer up the sacrifice of his sorrowful soul, and contrite spirit to God. So that he cuts not off any member from his body, but prays that he himself (as he had well deserved) might not be cut off, as a dead member from the body of Christ: he puts not out his own eyes, but almost weeps them out: he drowns not his couch in the sea, but in his tears: he avoids drunkenness, not by cutting down all his vines, but by taking the cup of salvation, and calling upon the name of the Lord 
q Psal. 16.13 , and drinking-up this cup full of vinum Angelorum 
r Est lacryma pingue holocaustum, virtutum matter, culparum lavacrum, Angelorum vinum. johan. Climacus , the tears of which he says here, I water my couch with my tears.  
The third and last amplification is in the last word, with my tears. Not only with my groan, but also with my tears. The church militant here on earth is resembled, to a turtle. The voice of the turtle is heard in our land. 
41 Cantic. 2.12.  Because 
42 Turtur gemit, non cani●.  the voice of the turtle is not cheerful or merry, but groaning or mourning. Now in sacrificing the turtle 
43 Leuit. 1.15. , among many other ceremonies, the Priest was appointed to wring the head of it backward David also, cleapeth himself a turtle when he says, O deliver not the soul of thy turtle-dove into the hands of the enemies. And he is sacrificed by having his head wrong backward as it were, when as looking backward to his former sins, he groaneth, and is weary of his groan. But yet the amplification runs in a far higher style, for that he says, Not only with my groan, but also with my tears. Augustus Cesar was much delighted in the company of learned men. Especially of two famous Poets which lived in his time, Virgil & Horace. Of the which, Virgil was so much given to groaning and sighing, that commonly he was called Suspirabundus: and Horace was borne blear-eyed. Therefore upon a time Augustus sitting in the midst between Virgil and Horace, and one that might be bold ask him what he did: mary says he, 
44 S●deo int●r sus●iria & lachrymas.  I sit here between groan and tears. Our Augustus, King David I mean, sitteth not between groan & tears, but lieth sick in his bed, very sore troubled and even almost overwhelmed with them both. For as that little cloud like a man's hand, which Elizeus saw, brought with it at length a great shower 
t 1. Reg. 18.44. : in semblable wise, those groanings of his, as a cloud, or as thunder, did give warning in a manner, that anon after would follow a dreary shower of tears. And as the sea sends forth floods which water the whole earth 
u Eccles. 1.7. : so the sweet singer of Israel otherwise, but here alas the pitifulst weeper in the world, his contrition being great like the sea 
x Lament. 2.13. , makes a flood as I may say, and waters his couch with his tears. S. Austin, 
45 Confess. l. 8. cap. 12.  warranteth both these comparisons, of a shower of tears, and of a flood of tears. The first in these words; 
46 Vbi. alta consideratio congessit totam mis●riam meam in conspectu cordis mei,  When I deeply considered with myself the miserable estate wherein I stood, 
47 oborta est procella ingens ferens ingen●è imbrem lachrymarum.  there arose in my heart a tempestuous storm, bringing with it a mighty shower of tears. There is a shower of tears. The second in these words; 
48 Ego sub quadam fici arbore stra●ime, & dimisi habenas lachrymis,  Then I laid me down flat groveling upon the ground under a certain figtree, and did let mine eyes weep, and spare not, even their fill, as much as they would, 
49 & proruperunt flumina oculorum meorum.  and presently gushed forth whole floods of tears. Here is a flood of tears 
50 Perque sinus lacrymae fluminis instar eunt. .  
Hence we may gather two very profitable notes, worthy of our remembrance. The first is, That every new act of sin must be bewailed by a new act of repentance. Not that it is possible for us to reckon up or even so much as to remember all and every of our sins, but that having heartily repent of those, or of that sin which most dangerously hath wasted & almost destroyed our conscience, than we ought at the last to say with the Psalmist, 
y Psal. 29.12.  Who can tell how oft he offendeth? O cleanse thou me from my secret sins. This same holy prophet, even when he was in the state of grace, defiled himself with an other man's wife. Yet he slept not overlong in this sin, but being awaked by the prophet Nathan, and more thoroughly by this sickness which was gods messenger unto him, he renewed his repentance, and watered his couch with his tears. So must we. For it is nothing but a slander which the church of Rome casteth upon us, that forsooth we should teach, a man whose person is justified by faith in Christ committing some foul act, is never a whit the worse for it. Nay, our doctrine is this, That such an one hath hurt himself two ways. In respect of his own guiltiness; and in respect of God's righteousness. For the first; though God for his part do not break off the purpose of adoption, and adjudge him to wrath, and therefore he is not guilty of condemnation for sin; yet he is simply guilty of sin, & hath grievously wounded his own conscience. For the second; though God again hath pardoned all the sins of his elect, even those that are to come, by his decree, by his promise, by the value and price of his sons merits, yet absolutely and actually he doth not apply this pardon to the apprehension and feeling of the sinner's faith, till he recover himself, and renew his repentance. Marry this we teach, that god vphouldeth his chosen children so by faith and repentance, that it is unpossible any of them should die in final impenitency. But that sweet sanctifiing spirit which dwelleth in them, is still busy like a be as we say, and never leaves stinging them, & stirring them up to repentance, and working them like wax as it were, till as much as it was before grieved for their aversion by sin, so much it be after delighted for their conversion by amendment of life. Therefore as all they need not to doubt a whit of their salvation, who after they have fallen a sleep in sin, awake betimes, and water their couch with their tears: so I assure you (Holy Brethren) their case is dangerous & desperate, nay they are in a cursed case, which will not be awaked, but lie still sleeping & snoring in sin. Seeing no pardon can be procured, but where repentance is renewed. For god doth not give us rules to keep, and break them himself. Now his rule is this; 
51 Luc. 17.4.  Though thy brother sin against thee seven times in a day, & seven times in a day turn again to thee, saying, It repenteth me; thou shalt forgive him. Therefore as I am bound to forgive my brother in deed, though he do not ask me forgiveness, but I am not bound to go to him and tell him, I forgive him, except he first come to me and tell me He reputes, but if he do thus, then am I bound also to tell him I forgive him: so the lord though in the gracious degree of his fatherly adoption he have sealed up the remission of all our sins, yet he doth not open the bag, and show the treasures of his mercy to us ward in it, till he see us become new men. For than he hath bound himself by his loving promise, and hath given us his word▪ that he will forgive us our sin. At what time soever a sinner repenteth, saith he 
z Ezech, 18.21. , and watereth his couch with his tears, I will remember his iniquities no more. Naaman the Syrian was willed to wash himself seven times in jordan. 
52 2. Reg. 5.10.  Why seven times? was not one time enough? Yes surely. For him it was enough, but not for us. For that was done, rather for our example, then for his benefit. Seeing his malady was only a leprosy: but our soul is leprous with sin. And therefore if he for one leprosy wasnt himself seven times, how much more ought we every time we sin to be sorry for it, and if we do not wash ourselves seven times for one sin, yet at the leastwise to wash ourselves seven times for seven sins, seeing the most just of us all, as Solomon witnesseth 
a Pro. 24.16. , may seven times fall in one day? Or rather many men in the world have not only seven deadly sins, but even seven devils in them 
b Luc. 8.2. , which they can no ways wash out, but by bitter weeping, and watering their couch with their tears. To the angel of Ephesus thus saith the spirit 
53 Revel. 2.5. , Remember from whence thou art fallen, and repent, and do the first works, or else I will remove thy candlestick out of his place. So that if we let our sin stand still, our candlestick shall be removed: but if we would have our candlestick stand still, our sin must be removed. We must repent and do the first works, not those which we must repent of, but those which we are fallen from. Wonderful are the words of the Apostle; God hath committed the word of reconciliation unto us, therefore we are Christ's ambassadors, and God entreating you as it were by us, we beseech you in the name of Christ, that you would be reconciled to God 
54 2. Cor. 5.20. . What, may some man say, were not the Corinthians reconciled already? wherefore then is the Apostle so earnest about nothing? I but they do not understand the Apostle which make this objection. He knew well enough they were reconciled before. But he knew as well, the best of us all can not stand in God's favour one minute of an hour without a good mediator▪ For since our first reconciliation to God, we have so often offended his majesty, that if we do not ply him with humble supplications, and daily Petitions, and hearty repentance, and unfeigned tears, he and we can not possibly be friends. And therefore the Apostle calls upon the Corinthians so earnestly, and cries to them, and says, Take heed, Fear God, Offend him not, Ye can get nothing by falling out with him, But in case ye have been overtaken with any sin 
c Gal. 6.1. , ye have an advocate with the father 
d 1. john. 2.1. , Fly unto him for succour, If you be wise be reconciled to God as soon as you can, God entreateth you: (O merciful Lord, dost thou sue & seek to us? and is there any thing in the world that we can pleasure thee in? can our goodness reach unto thee 
e Psalm. 16.2. ? and dost thou entreat us? yea says he) God entreateth you, and we his Ambassadors in the name of jesus Christ beseech you, that you would be reconciled to God. Be reconciled to God, and though you have offended him never so much, he will be reconciled to you. Assure yourselves, you may lay your life of it, he will presently turn unto you, if you in true repentance will turn unto him, and water your couch with your tears. For so this our Prophet did no sooner confess his fault, but Nathan proclaimed his pardon 
55 2. Sam. 12.13. . Whereupon he himself also hath these words 
56 Psal. 32.5. , I said I will confess my wickedness unto the Lord, and thou forgavest the iniquity of my sin. As the Lioness having been false to the Lion, by going to a Libard; and the Stork consorting with any other besides her own mate, wash themselves before they dare return home: in like manner the prophet here, before he can be reconciled to God, after this great breach by adultery and murder 
f 2 Sam. two. 4. & 15. , is fain to wash his bed, and to water his couch with his tears. But here a question may arise: If the faithful be subject, neither to aeternal condemnation when they do sin, nor yet to final impenitency when they have sinned, what need they at all, either avoid sin for which they shall not be condemned, or else hasten their repentance, of which they shall not be deprived? This question consisteth of two parts. The one touching condemnation: the other touching impenitency. To the former part I say as before, Though there be sin in them, yet there is no condemnation to them, which are in Christ jesus 
g Rom. 8.1. . But how? This is no thanks to them that sin, thereby making themselves guilty of sin, and as much as in them lieth subject also to condemnation for the same: but only to God, who wrappeth up all the sins of his children in the bowels of his dear son, that they appear not in his sight to condemn them, either in this world or in the world to come. As Shem went backward and covered his father's nakedness 
h Gen. 9.23. : so God casteth our sins behind his back, and doth not impute them to us. Howbeit though condemnation need not be feared, yet there are reasons enough beside to persuade all those to hate sin, that love God. One is, because God doth usually withdraw the outward signs of his favour from them which forget their duty towards him. The whole book of job is proof sufficient. Especially in one place 
i job. 7.20.  he saith; I have sinned, what shall I do unto thee, O thou preserver of men, why hast thou set me as a mark against thee, so that I am burden to myself? And David 
k Psal. 44.24. , Why standest thou so far off, O Lord, a and hidest thyself in the needful time of trouble? For as joseph made himself strange to his brethren, and spoke unto them roughly 
l Gen. 42.7. , though he loved them well enough: even so the Lord, though he take not his mercy from his children, yet he chastiseth their iniquities with rods, and their sins with scourges 
m Psal. 89.33. . An other is, because the faithful sinning loose the inward feeling of God's favour. As job testifieth in these words; Thou writest bitter things against me, and thou wilt consume me with the sins of my youth 
n job. 13.26. . And David, O give me the comfort of thy help again, and establish me with thy free spirit 
o Psal. 51.12. . He wanted not Gods help, nor his spirit, but yet he was so discouraged and cast down in his own conscience, that he felt not the comfortable taste of God's help, nor the blessed freedom of his spirit. And even so generally, the godly sinning, though they quench not the spirit altogether 
p 1. Thes. 5.19. , yet by grieving it they feel such a desolation in their souls, as if they were quite cast out of favour with God. To the latter part of this question I answer, that the sins of the godly are therefore with repentance, because the graces of God are without repentance 
q Rom. 11.29. . And as it is unpossible that they which sin in despite of the spirit, should be renewed by repentance 
r Hebr. 6.6. : so it is unpossible that they should not be renewed by repentance which sin of infirmity, as all the faithful do. For though the flesh have the upper hand one while enforcing them to sin, yet the spirit will get the mastery an otherwhile, making them heartily sorry for their sin. Nevertheless great reason is it they should not abuse the patience of God moving them to repentance 
s Rom. 2 4. , but rather that they should instantly stir up this gift of God in them 
t 2. Tim. 1.6. , to which they are sure at length the course & motion of God's spirit will bring them. For first, what a horrible thing is it, either for God to withdraw his fatherly and favourable countenance from us, or for us to have a hell as it were in our own consciences, both which as I have already showed, do necessarily follow sin? Besides, seeing all the good we get by sin is repentance and grief, far better it is to begin betimes to repent, and so forthwith to enjoy the comfortable feeling of God's merciful pardon, then by deferring our repentance, still to be tormented with the horror of our guilty conscience. Moreover, the end is not a bar against the means, but rather a great furtherer & setter of them on forward. We being therefore sure we shall repent at the last, ought never a whit the less to use the means as soon as we can, by ceasing to do ill, and learning to do well 
u Esa. 1.17. . Even as S. Paul, though he knew certainly he should not perish in that shipwreck, yet he used the best means he could to save his life 
x Act. 27.44. . Lastly this is one main difference between the wicked and the godly, that they having their consciences seared with a hot iron 
y 1. Tim. 4.2. , and being past feeling 
z Eph. 4.19. , go on still in sinning without any sense of sin 
a Consue●udo peccandi tollit sensum peccati. Aug. : but these, having their senses exercised to discern between good and evil 
b Heb. 5.14. , never rest if they be hurt with the sting of sin, till they be eftsoons salved & healed by God's mercy. For as the Swallow perceiving himself almost blind, presently seeketh out the herb Chelidonia 
c Celandine : and the heart feeling himself shot with an arrow sticking in him, forthwith runneth to the herb Dictamnus 
d Ditany. : right so do the godly. Take Ezechias for an example of a Swallow. All that is in mine house have they seen, there is nothing among my treasures that I have not showed them 
e 2. Reg. 20.15. . There he is blind. For the more treasures the King of Babel's ambassadors saw, the more was Ezechias blinded with ambition in showing them. Like a crane or a Swallow, so did I chatter, I did mourn as a dove. I shall walk weakly all my years in the bitterness of my soul 
f Esa. 38.14. & 15. . Here's the Chelidonia. For this bitterness of his soul, doth cure the blindness of his soul. Take job for an example of a Hart. The arrows of the almighty are in me, the venom whereof doth drink up my spirit, and the terrors of God fight against me 
g job. 6.4. . There he is shot. For if he had not been strooken before with the arrows of his own wickedness, he should never have been strooken thus with the arrows of God's correction. I abhor myself and repent in dust & ashes 
h job. 42.6.  Here's the Dictamnus. For this abhorring of himself is a recovering of himself: and the sooner he reputes in dust and ashes, the sooner is he freed from all his sins, and from all the punishments due to the same. But now some man may further object and say, He is not yet fully satisfied for this latter part, because talk as long as we will, all these inconveniences which come, as hath been declared, by persevering in sin, are either no bridle at all, or else not so strong a bridle to restrain men from sin, as if they be persuaded, they may by sinning quite and clean lose all justifying grace, and so may be finally impenitent when they die. But he which will put forth this doubt must remember, that the children of God are led by the spirit of God 
i Rom. 8.14. . And the spirit though not in the same degree, yet in the same sort worketh in all those that have been, are, or shall be sanctified 
k 2 Cor. 4.13. Eundem spiritum. . Who as they serve God not for any servile fear of losing their faith, or of dying in impenitency, or such like, but only for pure love of his majesty: so they can neither will nor choose, but being bitten with sin they must needs in their souls and consciences feel the smart of it. Therefore S. Paul saith, The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other, so that ye cannot do the same things that ye would 
l Gal. ●. 17. . For if the faithful would do Gods will in earth as it is in heaven, and serve him as obediently & as perfectly as the good angels do, they can not, because still in them the flesh lusteth against the spirit: and so again, if they would sin with full consent, or with an obstinate purpose to continue in sin, as the evil angels do, they cannot do this neither, because still in them the spirit lusteth against the flesh. Which spirit though it may for a time be shut up as it were, yet it will find means well enough at length to show itself. Thus Elihu saith; The spirit within me compelleth me, Behold my belly is as wine which hath no vent, and like the new bottles that burst. Therefore will I speak, that I may take breath 
m job. 32.19. . As Elihu then kept silence some while even from good words, though it were pain and grief to him; but at the last the fire kindling and his heart being hot within him, spoke with his tongue 
n Psal. 39.3. : so the spirit of god in all the elect of god, is like wine put into a bottle, which will have a vent to spurge out, or else it will burst the bottle; or like fire raked up in embers, which will have a passage to burn out, or else it will consume the whole house 
o 1. john. 3.9. . And therefore Saint john likewise saith; Whosoever is borne of God doth not sin: for his seed remaineth in him, neither can he sin, because he is borne of God. Mark ye this well. The Apostle thinketh it not enough to say, He doth not sin: but addeth moreover, He cannot sin. What's that? To wit, presumptuously without fear, he doth not sin: and desperately without remorse, he can not sin. He can not sin, I say, presumptuously, as Pharaoh did: desperately, as Cain did: maliciously, as judas did: blasphemously, as julian did: He cannot, he cannot sin thus. Why so? Because the seed of God remaineth still in him. And what's this seed of God? It is the spirit of God, of which S. Paul said even now; The spirit lusteth against the flesh, and these are contrary one to the other, so that ye cannot do the same things that ye would. Ye do not sin, nay ye can not sin as the flesh would have you; ye can not do the same things that ye would: but ye do, nay ye can not choose but do many times as the seed of God remaining in you, and as the spirit of God lusting in you, would have you. So that this is a legal kind of preaching to say; Take heed you sin not: ye may happen so to lose your faith: to lose all the justifying grace which God hath given you: to be for ever excluded out of the kingdom of heaven. This is to be said to vassals, to drudges, to slaves; not to sons. To sons this may be better said 
p Hebr. 12.5. vobis ut filiis. ; Take heed ye sin not: God hath adopted you and given you the earnest of his spirit 
q 2. Cor. 5.5. . Therefore grieve not this sweet Spirit whereby ye are sealed up to the day of redemption 
r Eph. 4.30. . If ye be loving children indeed, though there were no hell to fear, no heaven to hope for, no torments to dread, no rewards to expect, yet ye will obey your good father, and be the sorrowfullest creatures in the world if you have but once displeased him, only for the mere love ye bear towards him, and for the unspeakable love he hath showed towards you 
s Diligenti deum sufficit ci placere quem diligit, quia nulla maior expetenda est remuneratio quam ipsa dilectio. Leo Magnus serm. 7. de jeiunio. . For if he gave his only begotten son to die for you when ye were his enemies 
t Rom. 5.10. , now you are sons and such dear sons in his dearest Son 
u Eph. 1.6. , what duty will you deny him? what loyalty will you grudge him? what hearty thankfulness and good will is there which you will not afford him? what faithful honour and service is there which you will not yield him? In one word, (ye holy ones of God, I speak now to you all, beloved) he which stands much upon this objection, hath no faith, no repentance, no justifying grace at all in him. For the faithful will never make that liberty which Christ hath purchased for them with his precious blood, a cloak to cover their wickedness 
x 1. Pet. 2.16. , but rather a spur to incite them to godliness 
y Luc. 1.74. Liberamur, v● serviamus ei. . Neither will they at any time reason thus; 
z Rom. 6.15.  We will sin, because we are not under the law, but under grace: nor yet thus; 
a Rom. 6.1.  We will continue in sin, that grace may abound: but always thus; 
b Rom. 6.11.  By that we are dead to sin, we gather that we are alive to God: or else thus; 
c Tit. 2.11.  The grace of God hath appeared, teaching us to deny ungodliness and worldly lusts. Thus you see then how in the regenerate man, every new act of sin must be bewailed by a new act of repentance. For God will not forgive me except I repent, no more than I am bound to tell my brother I forgive him, except he tell me He reputes. Naaman must wash himself seven times, before he can be clean: the Angel of Ephesus must rise from his fall, and do the first works, or else his candlestick shall be removed: the Church of Corinth though it be never so holy, yet by sin violating God's love must oftentimes be reconciled anew: even king David in this place, though he were a man according to Gods own heart, yet, before Nathan would absolve him, he was fain to cry peccavi: and before God would forgive him, he was fain to confess his wickedness, and to water his couch with his tears.  
The second note is, That a great act of sin, must be bewailed with a great act of repentance. I mean not, that any pain or grief of ours, can make satisfaction for the least of our sins, or that our contrition can be any cause of remission, but only that where sin hath abounded, there sorrow should abound also, that grace may superabound at the last 
d Rom. 5. ●0. . The Schoolmen show here that great grief may be considered two ways. According to a man's appretiation, and according to his intention 
e Vide Bellar. de Poenitentia libro. 2. c. 11. . As the Patriarch jacob in his intention did lament his son josep, hwhome he thought to be dead, more pitifully, than he did any sin that we read of 
f Gen. 37.34. ; but in the appretiation or estimation which he had of the heinousness of sin, certainly he would rather have lost ten sons, than once have find against God. Therefore, howsoever in intention sorrow for sin be none of the greatest, yet in appretiation they would ever have it excessive. But we need not borrow such uncouth words of the Schoolmen to express our meaning, if we can tell how to use those words which we have of our own. For if we look narrowly into this place, we shall see that the Prophet David is both ways in the highest degree sorrowful. First, by how much the more dearly he esteemed God's love and friendship, than the health of his body, by so much the more is he grieved, that that is violated, then that this is endangered. And yet again, how intensively and bitterly he bewaileth not so much the sickness of his body, as the cause thereof the sin of his soul, appeareth in that he trifleth not, but washeth his bed, and watereth his couch with his tears. We read of three that Christ raised from death. jairus daughter: the widows son: and Lazarus 
g De tota hâc Alegoria, vide Aug. ser. 44. de Verbis Domini. & Tract. 49. in johannem. Eras●um etiam in contione de Misericordia dei. & Ferum in johan. c. 1●. Hanc approbat & Calvinus. in Lu. c. 7. vers. 11. his verbis; Scimus inucnem hunc quem Christus à morte suscitavit, specie esse spiritualis vitae quam nobis restituit. . For raising up of jairus daughter 
57 Mark. 5.38. & deinceps. , many weeping and wailing greatly for her; he came to the house, and went in where she lay: and suffered but a very few to go in with him: and took her by the hand: and said unto her Maiden arise: and straightway she arose and walked: and charge was given, that this should not be to told abroad. For raising up the widows son 
58 Luc. 7.12. & deinceps. , much people of the city weeping with his mother for him, who was now carried out of the gate to be buried; he went and touched the cofin: and said, Young man arise: and he that was dead sat up: and began to speak: and he delivered him to his mother: & the rumour hereof went forth thorough out all judea. For raysing-up Lazarus 
59 john. 11.33. & deinceps. , when he saw Mary weep, and the jews also weep which came with her; he groaned in the spirit: he was troubled in himself: he, understanding he had been dead and buried four days, wept for him: he groaned again: he came to the grave: he caused the grave stone to be taken away: he lifted up his eyes to his father: he prayed very fervently: he cried with a loud voice, Lazarus come forth: then he that was dead came forth: bound hand and foot with bands: and his face was bound with a napkin: and jesus said unto them, Lose him & let him go. Now these three sorts of corpses, are three sorts of sinners 
60 Ista tria genera mortucrum sunt tria genera peccaterum. Aug. ser. 44. de verbis Domini. . jairus daughter, lying dead in her father's house resembleth them that sin by inward consent: the widows son, being carried out of the gate of the city, them that sin by outward act: Lazarus, having been dead and buried four days, them that sin by continual custom 
h Resuscitavit filiam Archisinagogi adhuc in domo iacentem resuscitavit iuvenem filium viduae extra portam civitalis elatum: resuscitavit Lazariun sepultum quatriduanum. Aug. Tractatu. 49. in johan. . The first, was dead but one hour: the second, but one day: the third four days; The young maiden lay in a bed: the young man, in a coffin: Lazarus, in a grave. For the first, Christ touched her hand: for the second, he touched the coffin: for the third, he touched nothing. Before their raising up; because the maiden figured those that sin, not so much in act as in consent, he touched her hand which had been no great instrument of any act: because the young man had sinned in act, but not in custom, into which he might have fallen if he had lived longer, he touched the coffin which kept him from custom: because Lazarus smelled having been dead now four days, the first day by conceiving sin, the second by consenting to sin, the third by acting sin, the fourth by continuing in sin 
i Prima est quasititillatio delectationis in cord, secunda consensio, tertium factum, quarta consuetudo. Aug sermone. 44. , Christ touched him not at all. At the raising of the first; few were present, and they were charged also to make no words of it, that the maiden might be less shamed, which had sinned for the most part but in consent: at the raising of the second; much people of the city were present, and the thing was noised abroad far and near, that the young man might be more ashamed, which had sinned also in act: at the raising of the third; a huge number of jews were present, which saw his face bound with a napkin, to testify the extreme confusion and shame that covered his face, & they loosed him themselves and let him go, being eywitnesses of his servitude & slavery which had sinned so long by custom. After their raising up; jairus daughter strait way arose and walked, because for her that had stepped aside but by consenting to sin, it was easy to recover, and to arise, & forthwith to walk in the way of God's commandments: the widows son sat up, began to speak, was delivered to his mother, because for him that had actually committed sin, it was a harder matter to recover, and therefore by little and little he came to it 
k Residet enim, qui peccare desinens erigit se ad propositum vitae melioris: loquitur, qui confessus suam tur pitudine agnoscit dei misericordiam: redditur vivus matri, qui peractis remediis restituitur Ecclesiae communioni. Eras. ubi supra. , first sitting up, by raising up himself to a purpose of amendment, then beginning to speak, by confessing his own misery and acknowledging God's mercy, lastly being delivered to his mother, by returning to the bosom of the holy Church, and enjoying the remission of his sins: Lazarus came forth bound hand and foot with bands, because for him that had had a stone laid upon him 
l Molesilla imposi●a s●●ulchro, i●sa est vis d●ra consicludinis, quá premittur onima nec ros●rg●re, nec respirare permillitur. Aug. ser. 44. , and had made his heart as hard as a grave-stone or as a nether-milstone by making a custom and as it were a trade of sin it was a matter unpossible to our thinking to recover; only the omnipotent power of Christ could bring him forth bound hand and foot, and break these bands asunder, and restore him again to the liberty of the sons of God. For you must know 
61 Ex Epiphanio Catalogo dogmatum Manichai.  that thirty years old he was when he was raised up, & thirty years more he lived after he had been raised up. So that half his life he spent in sin: the other half in repentance for sin. But I have a little forgot myself. Yet it will be no great fault, (right Honourable, and beloved in our Lord,) if it will please you to pardon it. I should have observed to you in the first place, how Christ was earnestly requested to raise up the first 
n Mark. 5.23. ; but raised up the two last of his own accord 
o Luc. 7.13. & joh. 11.11. : & contrariwise, how for the two first their friends only wept 
p Mar. 5.38. & Lu. 7.13. ; but for the last, besides his sisters and friends, Christ also wept exceedingly 
q john. 11.35. . These are very important matters, and properly belonging to the point in hand. For seeing the young maiden by sinning in consent had less offended Christ, he would not have troubled himself about her, but upon entreaty of others: but the two last, the one an actual, the other a customable sinner, which were in a more dangerous estate, he cameto being brought by the bowels only of his own mercy, and raised them up: on the other side, the two first having sinned, the one in thought, the other in deed, did not so much move Christ as Lazarus, which was grown to a custom in sinning both ways; and therefore for them he was content their friends only should weep, but for this last he wept and troubled his own self very much. So that the first he neither restored of his own accord, nor yet wept for her: the second he restored of his own accord, but wept not for him: the third he both restored of his own accord, and also wept for him. Why so? The reason is this. The young maiden's sin, the less it hazarded her own soul, the less it grieved Christ's soul, and so the less he had a care, either to cure it, or to rue it: the young man's sin, being neither so small as the maidens, nor so great as Lazaruses, Christ raised him up of his own accord because he was more than a sinner in thought, and yet wept not for him because he was less than a sinner in custom: Lazarus sin, the more rank and deadly it was, the more did it require the skill and love of such a Physician, as by his passion could mend it, & by his compassion would moan it. Where we must observe with Saint Augustine, that our blessed Saviour did not take on thus grievously, for himself so much, or for Lazarus, as for us. He groaned in the spirit: he was troubled in himself: he wept: he groaned again: he lifted up his eyes: he prayed fervently: he cried with a loud voice. So that here he might well have said with David; I am weary of my groan: and, I water my couch with my tears. But wherefore did he groan thus, weep thus, cry thus, pray thus, lift up his eyes thus, lift up his voice thus? Saint Augustin telleth us 
62 Quare slevit Christus, nisi quia ●lere hominem docuit? Aug. Tr. 49. . Wherefore, says he, did Christ weep, but to teach us to weep 
r Quare fremuit, & turbavit scipsum, nisi quia fides hominis sibi meritò displicentis fremere quodammodo debe● in accusatione malorum operum, ut violentiae poenitendi cedat consuetudo peccandi: Aug. ibid. ? Wherefore did he groan and trouble himself, but because the faith of a christian, displeasing himself in his sins, should after a sort groan in accusing himself for his sins, that so at length the obstinate custom of his sinning, might yield and give place to the violent force of his repenting? And a little before; What's the cause, says he, that Christ troubled himself 
63 Quid est quod t●rbat scip sum Christus, nisi ut significet tibi quomodo turbar● tu debeas, cum tantâ mole peccati gravaris & premeris? , but to signify unto thee, how thou oughtest to be troubled when thou art pressed, and oppressed with a dead weight of sins 
s Attendisti enim te, vidisti te reum computasti tibi, illud feci & pepercit mihi deus, illud commisi & distu●it me, evangelium audità & contempsi, baptizatus sum & iterum ad eadem revolutu sum: quid facio, quò eo, unde evado? Quum ista dicis, iam fremit Christus, quia fides fremit, In voce frementis apparet spes resurgen●is. Si ipsa fides estintus, ibi est Christus fremcus. Si sides in nobis, Christus in nobis. ? For thou hast examined thyself, thou hast found thyself guilty, thou hast reasoned thus with thyself; I have done such or such a thing, and God hath all this while spared me: I have committed such or such a sin, and he hath still borne with me: I have heard the word of God, and yet I have carelessly contemned it: I have been baptised and had my sins washed away, and yet I have returned to them again: what do I? whether go I? what will be the end of this? when thou sayest thus, then Christ groaneth, because thy faith groaneth. By the voice of thy groaning may be gathered good hope of thy rising. If this faith be in thee, Christ groaneth in thee. If faith be in us, Christ is in us. Thus far S. Augustine. In conclusion then; If Christ winking at lesser sins, or at least not so much lamenting them, did out of all measure bewail Lazarus case, betokening those that have been long dead in trespasses and sins, though it pertained not directly to himself: how much more good Lord, ought I, which am a far more heinous sinner then ever Lazarus was, as my sins, mine own sins I say, for number are more than the hairs of my head 
t Psal. 40.30. , and for greatness have reached up to heaven 
u Ezra. 9.6. , so never to leave groaning, and weeping, and crying, and praying for the pardon of them, that I may truly say with the Psalmist; I am weary of my groanings; &, I water my couch with my tears. The old testament doth show this as plainly as the new. For in the law, the greatness of the sin was estimated according to the condition of the sinner. The private man's sin was little: the prince's sin great: all the people's sin greater: the priests sin greatest of all. Therefore for each of these was ordained a several sacrifice 
64 Leuitic. 4. . For the private man and the prince, a goat. But for him a she-goat 
x Vers. 28. : for this a hee-goate 
y Vers. 23. . Now the male is counted a greater sacrifice, considering the perfection of the sex. For all the people, and the priest, a young bullock. But for all the people, the elders only did put their hands upon the head of the bullock 
z. Verse 15. : the priest did put his own hand upon it 
a Vers. 4. . Now as a young bullock is a greater sacrifice than a goat: so the priest doth undergo a greater penance and more open shame than all the people. Besides, of all these, their offence that sinned ignorantly, was accounted not so great as theirs that sinned wilfully. And therefore they were to offer a ram worth two shekels 
b Lev. 5.15. ; but these a ram of what price the priest would appoint 
c Liu. 27.12. , according to the measure and estimation of the sin 
d Levi. 6.6. juxta aestimationem mensuramque peccati . Now then, though Levitical priests and sacrifices are ceased, yet we that are made spiritual priests and kings with Christ 
e Revel. 5.10. , must as it were enjoin our own selves penance, and according to the quality of our sin, measure the sacrifice of our broken and contrite heart which we offer unto God. If we had never sinned but of ignorance, yet every one of us should be bound to offer a ram of two shekels. And what is this ram of two shekels? It is even mine own self, a poor sinner 
65 Non habe● nisi minuta duo, imominutissima, corpus & anim●m, vel potius unum minutum voluntatem meam: & non dab● illam ad voluntatem illius, qui tantus tantillum tantis beneficiis praevenit, qui toto se totum me comparavit? Bern. Serm. de Quadruplici Debito. pag. 100 , that have nothing to offer but the widows two mites, nay a great deal less than two mites, I mean my body and my soul: or rather I have but only one mite to offer, only my good will, which I must henceforth conform to his will, who being rich became poor for me, and gave his body and soul to redeem my body and soul from death. But now seeing we have almost as often sinned wilfully, as either of ignorance or infirmity, what manner of men ought we to be in humbling ourselves under God's mighty hand 
f 1. Pet. 5.6. , in judging and condemning ourselves 
g 1. Cor. 11.31. , in repenting as heartily as we sinned heinously, in washing our bed, and watering our couch with our tears? Even this our Prophet showeth also very good evidence for this same doctrine else where. Have mercy upon me, O Lord, says he, after thy great goodness, and according to the multitude of thy mercies do away mine offences. Wash me thoroughly from my wickedness, and cleanse me from my sin 
66 Psal. 51.2. . The goodness of God is always like itself, neither great nor little but absolutely infinite. Therefore it is never a whit the greater for our counting it not little, nor never a whit the less for our counting it not great: but though we count it great yet it is still as little as it should be, and though we count it little yet it is still as great as it can be. So that the Psalmist in terming God's goodness great, setteth forth the greatness, rather of his own badness, then of god's goodness: confessing his own sin indeed to be great, and so consequently God's goodness likewise to be great, but yet in this respect only, not because it can take any increase of greatness into itself; but because it can give increase of gladness to him, who for a great sin is almost overwhelmed with as great a grief. The same may be said of God's mercies, that they are neither many nor few, but as his goods is incomprehensible, so his mercies are innumerable. Nevertheless the Prophet sticks not to say; According to the multitude of thy mercies, do away mine offences. As if he should have said; According to thy mercies, do away the multitude of mine offences. The multitude then, to speak properly, is not of God's mercies, but of mine offences, and yet seeing the mercies of God are as many as all mine offences, nay a great many more than all the offences of all the world, therefore he mentions a multitude of God's mercies. Because nothing can assuage the multitude of sorrows which arise in my heart 
h Psal. 94.19. , for the multitude of my offences, but the multitude of God's mercies. The multitude of mine offences ask indeed, as on God's behalf a multitude of mercies, so on my behalf a multitude of tears. And therefore he says also; wash me thoroughly: or as it is in the latin translation 
67 Amplius. lava me. , wash me yet more. Wash me and wash me: and yet more: again and again; wash me thoroughly from my wickedness, and cleanse me from my sin. For even as a vessel that hath been tainted with poison, or some infectious liquor, will not be clean with once washing, but must be often scalded, and thoroughly washed, before it will be sweet: so having heretofore possessed my vessel in impurity 
i 1. Thes. 4.4. , though I now wash me with niter, and take me much soap, yet mine own uncleanness is still marked before thee 
k jerem. 2.22. , only thou O Lord canst wash me thoroughly, who am grieved thoroughly, because I have been thoroughly defiled. And indeed though I can not wash myself thoroughly, yet I am sure thou hast washed me thoroughly, because I have repent me thoroughly. I have mingled my drink with weeping 
l Psal. 102.10. ; and, My tears have been my meat day and night 
m Psal. 42.4. : nay, Every night I wash my bed; and, water my couch with my tears. It is a clear case then, that a great act of sin must be bewailed with a great act of repentance. For the raising of Lazarus which hath been dead four days, requireth the greatest groaning and weeping: the greater sin, as of the Priest, or voluntary, or such like, requireth the greater sacrifice: if I have committed great wickedness, except I show great repentance, I cannot obtain great mercy: if I have been thoroughly defiled, except I be thoroughly washed, I can not be thoroughly cleansed. And therefore the holy Prophet, that he may obtain great mercy, and that he may be thoroughly washed, saith here; Every night I wash my bed, and water my couch with my tears.  
To return then where I left, and so to make an end; S. Augustine's two comparisons, of a shower of tears, and of a flood of tears, may seem to some very incredible, and much more these three amplifications of the Prophet David. Especially if we read these words, as I have noted they are in the Hebrew; Every night I cause my bed to swim; and I melt my couch with my tears. But howsoever they may seem to be, they are I grant very hyperbolical. Yet so, as the meaning of them is plain enough. As if he should have said; I do not indeed cause my bed to swim in showers of tears; neither do I melt my couch with floods of tears: but yet if ever any man had done so, or if it were possible any man could do so, than my repentance is so great, and my tears so abundant, that I think verily whosoever is one I should be an other, which should cause my bed to swim, and my couch to melt, seeing, Every night I wash my bed, and water my couch with my tears. Therefore they which can gather no good meaning out of these words, do consider, neither how fearful the wrath and indignation of God is, nor yet how horrible is the sense of sin. Augustus Caesar 
n Relatâ ad se mag●itudine aeris ali●i quam quidam eques Romanus dum vixit celaverat, culcitram emi cubicularem in cius anctione sibi jussit. , of whom I spoke before, hearing them talk in his court what a huge sum of money a certain Knight in Rome owed at his death, and that all his goods were to be sold to make payment of his debts, commanded the master of his wardrobe to buy for him that bed, wherein this Knight used to lie. For (says he) 
68 Et praeceptum mirantibus hanc rationem reddidit; Habenda est ad somnum culcitra, in quâ ille, cum tantum deberet, dormice potuit. Macrob. Satur. l. 2. c. 4.  if I can not sleep sound in that bed wherein he could sleep that owed so much, then surely I shall sleep in none. If this famous Emperor thought it a matter almost unpossible for him to sleep quietly in his bed which was so deeply in debt; what would he have said, if Christ who was borne in his time, had been bred in his heart 
o Galat. 4.19. ? I mean, if he had seen by the light of God's word, that no debts are comparable to sins? And therefore if that poor Knight could hardly sleep in his bed, than that servant which oweth his master ten thousand talents 
p Math. 18.24.  (as alas which of us all, beloved, if we remember ourselves well, is not guilty of so many sins?) can hardly take any rest. This if the Emperor had known, he would rather have bought David's couch that he might not have slept for bewailing his sins, than this bankrupts bed that he might have slept notwithstanding all his cares. For these, these, even our sins, these are the debts which so trouble and torment the soul, that a man were better have many common wealths in his head, yea the cares of all the world in his head, them be disquieted & distracted with them. Wherefore, dear christians, if we be in good health, let us be thankful to God for it, & let us account it a special blessing without which all worldly blessings are nothing, and let us use it as all other good gifts of God to his glory & the good of one an other. If chose it please the Lord at any time to visit us with sickness, let us not in this case despair neither. But first, whatsoever other causes we may conceive, let us ingeniously acknowledge one cause of our sickness to be our sins. For if we would prevent the judgements of god by timely repentance, and judge ourselves, we should not be judged of the Lord. But because men will not when they are in health think of him that giveth health, therefore oftentimes they are sick, and now and then also fall a sleep 
q 1. Cor. 11.30. . For even as malefactors which will not by gentle means confess their heinous crimes, are by racking or such like tortures enforced to confess: so when grievous sinners can see no time to repent, God in his justice, or rather indeed in his great mercy, doth as it were rack them upon their couch with sicknesses and bodily pains, that they may be constrained to confess their sins, and so may be freed of two sicknesses, their body's sickness and their soul's sickness both at once. O happy, happy men are they, which when they are young, remember their Creator before they be old 
r Ecles. 12.1. : and when they are in health confess their sins, and forsake them before they be sick 
s Prov. 28.13. . And yet, good loving brother, if thou happen to be sick, be not in any case, as I said before, be not altogether discouraged by it. But in the next place, remember that thy sickness is nothing else, but God's fatherly visitation to do the good, and especially to move thee to repentance. Listen a little. hearken I say. Dost thou not hear him rapping a loud, and knocking hard at the door of thy hard heart, and saying to thee, whosoever thou art; Maiden arise; Young man arise; Lazarus arise and come forth. Awake therefore, awake, thou that sleepest, 
t Ep. 5.14.  and stand up from death, and Christ shall give thee life. Say with the spiritual spouse: In my bed by night I sought him whom my soul loveth 
u Cant. 3.1. . Say with this our Prophet; Did I not remember thee upon my bed, and meditate of thee in the night season 
x Psal. 63.7. ? Look not still to have pillows sowed under thine elbows, neither bolster up thyself any longer in thy sins 
y Ezech. 13.18. . Lie not upon thy beds of ivory, neither stretch thyself upon thy couch 
z Amos. 6.4. : but every night wash thy bed, and water thy couch with thy tears. Behold, says thy heavenly husband, 
a Revel. 3.20.  I stand at the door and knock, if any man hear my voice and open the door, I will come in unto him, and will sup with him, and he with me. And again; 
b Cant. 5.2.  Open unto me, my sister, my love, my dove, mine undefiled, for my head is full of dew, and my locks with the drops of the night. Wherefore seeing Christ knocketh so loud at the door of thy heart for repentance, knock thou as loud at the door of his mercy for pardon: seeing he would so fain have thee turn unto him and hear his voice, be thou as willing to call upon his name that he may hear thy voice: seeing he is so forward to sup with thee by receiving thy prayers, be thou as desirous to sup with him by obtaining the benefit of his passion, even the remission of thy sins. And as he says to thy soul; Open unto me, my sister, my love, my dove, mine undefiled: so be thou bold by faith to turn the same words upon him again, and say, Open unto me my brother, my love, my dove, mine undefiled, for my head is full of dew, and my locks with the drops of the night. And why is my head full of dew, and my locks with the drops of the night? Because every night I wash my bed, and water my couch with my tears. Then, dear Christian brother, than thy sickness shall not be unto death, but for the glory of God 
c john. 11.4. . For God will turn all thy bed in thy sickness 
d Psal. 41.3. . And so whereas before it was a bed of sickness, he will turn it into a bed of health: whereas a bed of pain and grief, into a bed of rest and comfort: whereas a bed of tears & repentance, into a bed of joyful deliverance. Reméthy self well. At least wise as well as thou canst, and well enough. What happened to job, who was sick, and sore all his body over, and had not a couch neither to lie on, but was fain to lie on a dunghill? Did not all this turn to his great good, whenas the Lord did bless his latter end much more than his beginning 
e job. 42.10. ? What happened to Ezechias, who had sentence of death gone out against him? Did not he lying sick in his bed turn him toward the wall and weep, and got the sentence of death reversed, and fifteen years more added to his life 
f Esa. 38.6. ; What happened to the man sick of a palsy, who was let down through the tiling bed and all in the midst before jesus? Did not Christ with one word in an instant heal him, so that he took up his bed and departed to his own house praising God 
g Luc. 5.25. ? What happened to the man which had been sick eight and thirty years and was not able to step down into the pool? Did not Christ saying but; Rise, take up thy bed, and walk; cure him so, that presently he was made whole, and took up his bed, and walked 
h joh. 5.8. & 9 ? What happeed to Aeneas, who was sick of the palsy, as one of these two that I spoke of last, and had kept his bed eight years, as the other of them? Did not S. Peter saying but thus unto him; Aeneas, jesus Christ maketh thee whole, arise and truss up thy couch; so restore him that immediately he arose 
i Act. 9.33.34. ? What happened to S. Paul who was pressed out of measure passing strength, so that he altogether doubted even of life? Did not the Lord, when he had received the sentence of death in himself, deliver him from this great danger 
k 2. Cor. 1.8. & 9 ? What happened to S. Paul's fellow-soldier Epaphroditus, who was sick, and no doubt sick very near unto death? Did not the Lord show mercy on him, and give him health again, to the great joy of the Philippians, and general good of all the church? 
l Philip. 2.27.  What happened to holy David in this place, who saith of himself; O Lord I am weak: my bones are vexed; my soul also is sore troubled; I am weary of my groanings; every night I wash my bed; and water my couch with my tears? Did not the Lord finding him in this miserable pickle and plight, deliver his soul from death; his eyes from tears; and his feet from falling 
m Psal. 116.8. ? So that in thankful and joyful manner he triumpheth and saith; the Lord hath heard the voice of my weeping: the Lord hath heard my petition: the Lord will receive my prayer. Even as S. Paul saith; He hath delivered us from so great a death: and doth deliver us: in whom also we trust that yet he will deliver us 
n 2. Cor. 1.10. . O faithful and dear loving Lord! He hath delivered, he doth deliver, he will deliver. He never yet hath forsaken, he never doth forsake, he never will forsake, those that put their trust in him. For tell me, my good Brother, if thou canst tell any thing, tell me, did Christ so miraculously restore job, restore Ezechias, restore the man sick of the palsy, restore the bedrid man, restore Aeneas, restore S. Paul, restore Epaphroditus, restore king David, to their former health, and can he not restore thee? Did he restore the most of these, when he was crucified upon earth, and can he not restore thee now he is crowned in heaven? Is his arm now shorter & his power lesser than it was then? Where, I marvel, where is the Centurion's faith? Christ said then; I have not found so great faith in all Israel 
o M●t. 8.10. : now if he were among us he might say; I have not found so great faith in all the world. The Centurion believed though Christ came not under the roof of his house, but spoke the word only, his servant might be healed well enough: and dost thou think Christ cannot heal thee except he come in person, & stand by thy bed side, and take thee by the hand, and raise thee up? For shame away with such infidelity. This is a thousand times worse than all the sickness of thy body. Nay rather assure thyself, if god say but the word, thou shalt soon recover, and have thy health better than ever thou haddest, and live many happy and joyful days after. Therefore mind thou only that which belongeth to thee: that which belongeth to God meddle not with it, but leave it wholly unto him. It is thy part to bewail thy former sins, and in bewailing them to water thy couch with thy tears, to cry to the Lord for mercy and forgiveness, to resolve with thyself steadfastly hereafter, if it please God to give thee thy health again, to lead a new life. This belongs to thee, and therefore this thou must meditate of, and employ thyself about day and night: but whether thou shalt recover or not recover, that belongeth to God. That rests altogether in God's pleasure and will. If thou dost recover, thou hast thy desire. Or rather perhaps thou hast not thy desire. Seeing the holiest and best men of all incline neither this way nor that way, but wholly resign themselves, as in all other things, so especially in this case to God's will 
p Non mea, sed tua voluntas fiat. . Or if they determinately desire any thing, it is for the most part, to be dissolved, and to be with Christ 
q Philip. 1.23. . But suppose thou desire to recover, and recover indeed. Then as thou obtainest thy desire: so thou must perform thy promise. The promise which thou mad'st when thy body was grieved, with sickness and pain, when thy soul was oppressed with heaviness, when thou wateredst thy couch with thy tears. And what was that promise? Namely, as I said before, that if it pleased god to give thee health again, thou wouldst love him more sincerely, serve him more obediently, tender his glory more dearly, follow thy calling more faithfully, than thou hast done. If thou have offended him with pride, to humble thyself hereafter: if with dissoluteness, to be sober hereafter: if with covetousness, to be liberal hereafter: if with conversing with the ungodly, to abandon their company hereafter, & to say as it is in this Psalm; Depart from me ye workers of iniquity, for the lord hath heard the voice of my weeping. This if thou conscionably & constantly perform, then in a good hour (as we say) and in a happy time thou didst recover. But suppose thou desire to recover, and yet, neither thyself see any likelihood, nor god see it good thou shouldst recover. Then hearty repentance & watering thy couch with thy tears is most of all necessary. That the fear of death may not affright thee, but being truly penitent at thy departure, thou mayst be sure to depart in peace 
r Luc. 2 29. . And so God granting not thy will but his will▪ may indeed grant both thy will and his will. Thy will, which is not simply to recover, but conditionally if god will: and his will which is not to have thee lie languishing any longer in this warfare, but to triumph for ever in heaven. 
s Aliquando sancti non recipiendo quod petunt magis exaudiuntur, quam exaudirentur si illud reciperent. Plus enim non recipiendo bea●us Paulus exauditus est, quam ●i illud recepisset pro quo (sicut ipse ait) ter d●minum rogaverat. Exauditus est igitur, ne exaudiretur. Non enim nisi bonum Apostolus querebat, quamuis illud non bonum sibi esse non intelligebat. Exauditus est igitur recipiendo bonum ne exaudiretur recipiendo non bonum Qui enim sibi bonum non querit dum se sibi bonum quaerere putat, si id recipiat quod quaerit, non exauditur: si non recipit, exauditur. Deus igitur qui non aliud nisi quaeretis affectum considerate, bonum ci reddit qui se bonum quaerere credit, etiam si sibi non sit bonum quod quaerit. Emisse. bom. inlitaniis maioribus. p. 138.  O blessed tears are these, which are recompensed with such high happiness, and such inestimable commodities. As namely freedom from all sins, past, present and to come: deliverance from all the miseries and troubles of this woeful world: consummation of holiness, of humbleness, of purity, of devotion, of all other christian virtues, which were but begun and unperfect in this life: putting away of all corruption and mortality, & putting on the royal rob of immortality & bliss. For that which happened to Christ shall happen to thee also, because by faith thou art not only in soul, but even in body unseparably united and joined unto him, being by virtue of this mystical union made bone of his bone, and flesh of his flesh. Therefore as he, from that agony wherein he prayed with strong crying and tears, from that cross wherein he commended his spirit into his father's hands, from that grave wherein death for a time seemed to insult and to trample upon him; rose up again, and ascended far above all heavens, and now sitteth at the right hand of glory: so thy soul shall certainly be in the hand of God, and thy very body also, after it hath a while rested from watering thy couch with thy tears, and from all other labours of this life, shall be raised up again, and caught up in the clouds, and shall together with thy soul for ever reign with Christ in the life to come. Which God grant to us all for the same our blessed Saviour jesus Christ's sake, to whom with the Father, & the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and ever more. Amen.  
FINIS.   

Errata.  

In the Epistle for even since read ever since  
pag. 19 lin. 20 for up himself read up to himself  
pag. 35. lin. 25. for josep, h whom read joseph, whom  
pag. 37. lin. 22. for days; The read days. The